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A LEARNED INDIAN 


SEARCH OF RELIGION: 

% 29t*coum, 



OCCASIONED BY THE DEATH /$? 


OF THE 


RAJAH, RAM MOHUN ROY: 


DELIVERED IN THE 


TERIAN CHURCH OF STRAND-STREET, DUBLIN, 

ON SUNDAY,'OCTOBER 27th, 1833, 


BY 


WILLIAM HAMILTON DRUMMOND, D.D. 

d published at the request of many of his auditors. 

shall come from the east, and from the west, and from the north, and 
outh, and shall sit down in the kingdom of God.” Luke xui. 29. 


HUNTER, LONDON; 

', DUBLIN; KING, CORK; ARCHER, BELFAST. 


- 


MDCCCXXXIII. 










M. GOODWIN, & CO. PRINTERS? 
39, Denmark-street, Dublin „ 



A DISCOURSE, 

l[C. 


PSALM LXXXVI. 8, 9, 10. 

€< Among the gods there is none like unto thee, O Lord ! Neither are 
there any works like unto thy ivorks. Alt nations whom thou hast 
made shall come and worship before thee, 0 Lord; and shall glorify 
thy name—for thou art great, and doest wondrous things: thou art 
God alone," 

Yes—Jehovah is God alone, and all attempts to raise up any god 
beside God the Father, are as impotent as would be the attempt to sap 
the foundations of the earth, or pluck the sun from his orbit. His 
works, through all their boundless variety and amplitude, declare him, 
by the unity of their design, to he One. The voice of Revelation, 
through all the rich diversity of her communications, declares him to 
be One. The great legislator of the Jews, their kings, their prophets, 
the inspired apostles; the blessed Saviour himself, he who was filled 
with the Spirit of the Most High—all declare him to he One. —This 
is the conclusion at which the wisest and best of men, in all ages and 
countries, who have faithfully followed the twin lights of nature and 
revelation, have arrived. The light of nature and the light of reve¬ 
lation, flow in parallel lines from the same great fountain of everlasting 
truth. The latter shines with a brighter and more intense ray than the 
former—but they never cross each others path, nor stream in opposite 
directions; nay, they may be said to blend and mingle together, as the 
rays of heat, and of colour, in the solar beam, to produce one white 
and brilliant illumination. The God of nature is the God of revela¬ 
tion ; and it is impossible, that by the voice of the one, he can contra¬ 
dict what he has uttered by the voice of the other. What nature has 
spoken, revelation has repeated in more audible sounds. The aspira¬ 
tions of nature in the soul of man, after a holier, happier state of being, 
are re-echoed by revelation ; and nature’s “ longings after immortality,” 
are cherished and exalted into a lively faith in the resurrection from the 
dead, by that “ gospel, which hath brought life and immortality to light.” 

Though few things, in the usual course of events, are more 
hopeless than conversion to belief in one God, of the man who has 
been taught to believe in many; though the religious principles first 
implanted in the mind, especially those which are irrational and myste¬ 
rious, are too tenacious of their hold, to be easily eradicated—yet in¬ 
stances are not wanting of men of superior minds, who have boldly 
laid the axe to the root of their early prejudices, extirpated them with 
an unsparing hand, and planted in their place the scions of knowledge 



4 


and truth. Some who have been brought up in a belief of the mon¬ 
strous fictions of heathen mythology, have been led by the strength o 
their own mental powers, properly exercised, to embrace a belief 
one God, the Father and Creator of all. . . . t _ 

Suppose a heathen of good natural understanding, which has been 
improved by culture, an honest inquirer, well versed m the science and 
literature of his country, painfully sensible of the falsehood and de¬ 
moralizing tendency of its popular creed, yet aware of the importance 
of some system of faith and worship, to human virtue and happiness 
were to commence his search of a religion, to which he^ could tiust as 
to an Unerring guide, where, let uS ask, should he begin, and where 
terminate his pursuit P By religion, let us suppose him to understand, 
not an engine of the state, notan idol of priestcraft, not an assemblage 
of abstruse and mystical notions, a thing of scenic exhibition and 
ceremony, of genuflexions, apostrophes and unmeaning sounds—but 
-that sublime science which imparts a knowledge of God and bis at¬ 
tributes, of man and his duty, his happiness, his chief good, and the 
means of promoting his best interests in time and m eternity. Suppose 
our enquirer were assured that he should find the object of his search ill 
the books of the Old and New Testament, but that as there are many forms 
of religion, all pretending to be taken from those sacred books, he snottld 
exercise his own understanding, and judge for himself, being influenced 
solely by a desire of ascertaining clearly what they reveal. We shall 
also suppose that previous to his entrance on this task, lie has duly 
considered what is meant by revelation—that he understands by it a 
special communication of God, in all respects worthy of an infinitely 
wise, and good being—that its object is to inform mankind of some 
momentous truths, which are not clearly discoverable by the light of 
nature—that it should be conveyed in perspicuous language, and not 
in such obscure terms, as to require another revelation to explain them, 
for in this case it would be useless, and a third revelation might become 
necessary for the interpretation of the second. And since language, in 
the lapse of time, becomes partly obsolete, since words lose, their primi¬ 
tive meaning, and acquire a new one, and since a revelation intended 
for universal adoption, must suffer some changes by translation from 
one language to another, he will see the necessity of judging of revela¬ 
tion, not so much by particular words, phrases, or detached sentences, 
as by the general tenor and spirit of the whole. He will consider the 
style of oriental composition, its magniloquence, its hyperboles, its po- 
.etry—with the history, manners, customs, laws, institutions, the pecu¬ 
liar modes of thought and expression of the people to whom the com¬ 
munication was addressed. Hence he will be guarded against the danger 
of giving a literal meaning to figures of speech, or of supposing that 
doctrines of vital importance will depend on the interpretation of an 
ambiguous text, much less on a particular idiom, or the presence or 
absence of some monosyllabic particle, while long chapters are devoted 
to subjects of comparatively small interest. Revelation being intended 
as a guide to the right knowledge of what we ought both to believe and 
practice—for the poor, and the ignorant, as well as for the rich and the 


5 


learned; he should not imagine that it would require the aid of meta¬ 
physics, or the erudition of the schools, to render its saving truths in¬ 
telligible even to the humblest capacity; not that it should shrink from 
minute analysis, or refuse to be tried by the most searching rules of 
criticism, for those truths which rise prominent to the view, and first 
arrest attention, are rooted in its profoundest depths; while they attract 
the broad gaze of the clown, they challenge the microscopic examina¬ 
tion of the philosopher. We shall farther suppose our inquirer to 
come to the study of his Bible, in happy ignorance of the various sub¬ 
jects of controversy, which have so often agitated the Christian world, 
or, at least, without having any bias to the tenets of one sect, rather than 
of another—and that without any aid or embarrassment from creeds, 
articles of faith, tradition, comments, glosses, expositions, he was to 
form his own code of religious doctrine, what, according to our know¬ 
ledge of the Sacred Scriptures, and the best judgment we are capable 
of forming, would be the leading principles of that code ? 

With respect to the being and perfections of God, the first object 
of inquiry in the study of religion, he would learn from the Sacred 
Scriptures, that there is one self-existent, supreme, eternal, almighty, 
omniscient, omnipresent Being, the Creator of heaven and earth, and of 
all things visible and invisible. But of the physical or metaphysical 
nature of God, of his substance or essence, he could learn nothing, for 
Scripture reveals nothing, except what may be contained in the expres¬ 
sion of our Saviour, “ God is a Spirit,” a spirit, i. e. one spirit, observe, 
by which we understand that God is a simple intelligence—meaning by 
simple the opposite of complex, uncompounded, or not composed of 
parts, more than he is influenced by passions, or corporeal affections. 

Our inquirer, having been a Polytheist, or a believer in many 
gods, would be particularly struck by the frequency and ear¬ 
nestness with which Scripture asserts the unity of Jehovah, by 
its denouncement of polytheism—by its utter contempt—its stern 
abhorrent rejection of all the gods or idols of the heathen—and 
by its repeated assertions that Jehovah endures no rival; that he 
has no equal—no partner—that beside him there is no god—that 
he is God alone—that he reigns absolute, independent—that all 
other intelligences, from the lowest to the highest, from men to angels, 
cherubim and seraphim, are the creatures of his hands—that he bade 
them be and they were—that he formed them by his breath—that he 
upholds them by his mercy—that he regulates and directs the whole 
operations of nature, by his sovereign uncontroulable fiat—that he 
“ forms the light and creates the darkness ; that he makes peace and 
creates evil: I, saitli Jehovah, do all these things.” Of the moral nature 
of God, a subject still more important than his physical nature, and 
because more important, our inquirer would learn much that would 
gratify his own moral sense, and fill his heart with love and veneration. 
He would learn from the inspired word, that God is the Father of the 
Universe, that he delights in the paternal character, and rules his 
intelligent creatures, all of whom are equally his offspring, as a wise, 
just, impartial and beneficent father—that he “is good to all, and that 


6 


his tender mercies are over all his works,”—that God is love slow to 
anger, compassionate, abounding in goodness, and causing all things, 
even sufferings and afflictions, to co-operate for the permanent good oi 
those who endure them with patient and pious resignation. He would 
find that God is represented in his word, as providing not only lor tne 
animal wants of his creatures, " sending them rain from heaven, 
with fruitful seasons, and filling their hearts with food and gladness, — 
but for their moral, intellectual, and spiritual wants—conducting the 
operations of his providence, in reference to those wants, by the mimstiy 
of intelligent agents—that he “ spake unto the fathers by the Prophets 
in time past,—and in these last days hath spoken unto us by his son. 

In the New Testament he would find a revelation of the divine will 
communicated to mankind by one bearing the high title of the well- 
beloved Son of God—one superior to all the preceding prophets and 
messengers of the Most High—invested with greater power, adorned 
with greater virtue, accomplishing a more arduous task, promoting 
more extensive good. He would find the special objects of the Saviour s 
mission to be these, to inculcate the belief, the worship, and the love of 
one God, the Father to confirm the moral law—to give it greater 
extent, to lend it new sanctions and arm it with more powerful author¬ 
ity,_to preach forgiveness on condition of repentance—to convince 

man of his accountability—to reveal a future state in which God will 
judge all men according to their deeds, and proving its reality by his 
own resuscitation from the dead. He would find the Apostles, the 
first Christian Missionaries, insisting on the same topics, executing the 
commands of their divine master, proving that he is “ the Christ/* 
preaching on “ righteousness, temperance and judgment to come,” and 
inviting all, both Heathen and Jew, bond and free, to receive the offered 
grace and live. Thus would he find that of which he was in search— 
a religion addressed to the intellectual, the moral, the spiritual nature 

of man_a religion adequate to his wants, his hopes, his wishes—in all 

respects worthy of the Father of mercies to reveal—accordant to the 
religion of nature, though still superior to its purest and most sublime 
dictates—a religion based not on conjecture or opinion, on dark reason¬ 
ings, or metaphysical subtleties, on the arbitrary decrees of ecclesiastical 
councils, or the imperial mandate of a purple tyrant, but on the fixed 
and immoveable foundation of facts —facts proved and authenticated 
by a host of witnesses of unimpeachable veracity. He would not in¬ 
deed, find a systematic body of divinity, nor regularly digested code of 
Ethics, deduced from reasoning on the constitution of man, such as may 
be found in schools of philosophy; but a series of miscellaneous in¬ 
structions, bearing on them the seal and superscription of heaven, ad¬ 
dressed to the mind and heart, appealing to the parental, the filial, the 
conjugal, the brotherly affections, and so admirably calculated to promote 
the great objects for which the Saviour lived, and taught, and suffered, 
and died, and rose again—the moral improvement, the spiritual life, the 
everlasting salvation of man, as to leave no room for doubt in minds 
properly susceptible of moral and religious impressions, that all came 
from God. 


7 


Nothing, I should think, would strike the mind of a candid inquirer 
who had a just perception of the beauty of virtue, more forcibly than 
the morality of the Gospel. When he compared it with that of any 
human system, of Mohammed, of Confucius, of the Indian Brahmins, 
of Socrates, who was pronounced by the oracle to be the wisest of men ; 
he would see and acknowledge it to be infinitely superior in purity, in 
extent, in motives, in sanctions; so adapted to exalt, to dignify, to 
adorn the nature of man—to advance the great ends of his existence— 
to conduct him still forward and forward in the way leading to per¬ 
fection, that he must at last conclude with Locke, that “ it has God for 
its author, salvation for its end, and truth without any mixture of 
error, for its matter ?” He would be particulary struck with that great 
rule so much admired, so much neglected, of which the Saviour declares 
that it is the Law and the Prophets—a rule so simple, so compre¬ 
hensive, so universally applicable to the whole conduct of social life. 
Much would he rejoice in a religion which speaks of “ glory to God in 
the highest; on the earth, peace; good will to men”—which enjoins us 
to make God our great example in the practice of mercy and for¬ 
giveness—in doing good even to the unthankful—not to be overcome 
of evil, nor swayed from our benevolence even by the ingratitude and 
wickedness of its objects—which breathes philanthropy throughout, and 
exalts charity as the greatest and best of the Christian graces. Much 
too would he admire those sentiments of self-respect which the gospel 
enjoins us to cherish—to be pure in heart— and to consider our bodies 
as the temple of God, into which nothing unholy should find admission. 
Delighted would he be to contemplate the moral glory of God in the 
face of Christ Jesus—to see those virtues which were enjoined by the 
heaven-commissioned teacher, investing him, as with a robe of light, 
forming the essentials of his character—speaking in his words, working 
in his actions. In him he would contemplate a bright and beautiful 
personification of philanthropy, of purity, of truth, the living reality 
of the just man imagined and depicted by Plato,* a model of moral 
perfection, of which the world exhibits no second example,—just with¬ 
out the reputation of justice—righteous and holy, though called a 
friend of publicans and sinners,—bearing the most relentless persecu¬ 
tion with a benevolence never to be overcome, in pursuance of his 
great scheme for mans moral and spiritual redemption, and at last 
sealing his testimony to the truth by his blood. And if our inquirer 
followed the Saviour to the cross, and to the tomb, with emotions of 
sympathy and veneration, with what delight and amazement would he 
liail his resurrection and ascension—and in them, with joy behold the 
type and the pledge of his own ? Hence new motives and incentives 
to pursue the Christian life with constancy and perseverance—and to 
love and honour Jesus as the author and finisher of a more pure, 
holy and sublime faith than is to be found in any other religion which the 
world has ever witnessed. 


* De repub. lib, 2. 


1 




8 


Such is a rapid sketch, a hasty outline—easy however to be com¬ 
pleted and filled up—of the doctrines which an honest inquirer would 
discover by his own perusal of the Scriptures; and if he believed all 
this, and endeavoured to form his life by the precepts and example of 
our Lord, ought we to deem his creed deficient, or should we deny to him 
the title of Christian, though lie failed to discover the peculiar doctrines 
by which some Churches choose to be distinguished P Assuredly there 
are many tenets deemed of primary importance by some denominations 
of Christians, which by the utmost diligence of research, he could not 
find. All Protestants will agree that he would explore the Scriptures 
in vain for the charter conferring infallibility, or the right of supremacy 
on the visible head of any particular Church, They would all concur 
in declaring, that it is equally vain to seek in them for the doctrine of 
Transubslantiation—prayer to the Virgin Mary, Penance, Auricular 
Confession, Extreme Unction, and masses for the souls of the departed. 
But what if he should be unable to discover some of their ow r n favour¬ 
ite articles ? What if not one of those popish doctrines, appears to 
him a tittle more irrational and unseriptural than those of Original Sin, 
Infinite Satisfaction, Vicarious Punishment, Vicarious Righteousness, 
Election and Reprobation, and the Three in One? To many who are as 
sound believers in Christianity, and as much under its sacred influences, as 
the most orthodox man upon earth, none of those doctrines seems to 
have any legitimate claim to belief, resting as they do on tradition, or 
the flimsy authority of mystified and mystifying ecclesiastics, but destitute 
of any solid foundation in the records of evangelic truth. 

The case, I can well imagine, would be altogether different with a man 
who should come to the perusal of the sacred volume with a previously 
adopted creed, and with all the influence of first impressions continually 
interfering, and counteracting the plain and obvious meaning of Scrip¬ 
ture. Such a man engages in the study not for information, but proof; 
not.to discover what is actually taught, but wdiat support he can find for 
his peculiar notions. He will mould the Scriptures to his creed, and 
not his creed to the Scriptures. Hence so many shocking perversions of 
their meaning, so much twisting and screwing to adjust them to 
particular formulas; their beauty marred, their wisdom turned to folly, 
their power over the heart and affections abused to serve the interests 
of a blind superstition. 

Though he cannot readily find that which he seeks, yet giving implicit 
credence to the assertion, that such and such doctrines may be collected 
from holy writ, he becomes a collector; delights in that “ index learning, 
which turns no student pale;” sweeps through the leaves of his Concord¬ 
ance ; gathers texts upon texts from every book in the Bible, which have 
the least reference to the subject, and which, though they have no 
manner of connexion, nor even a similar sense, yet having a similar 
sound, answer his object equally well. In proportion to his imagined 
success in this task, or his real want of it, he will laud his skill, or tax 
his stupidity; the latter seldom happens, for nothing is more easy, if 
the mind be properly predisposed, than to find a whole system of divi¬ 
nity in half a dozen texts. He soon falls into the belief, that in certain 


9 


expressions more is meant than meets the ear—that learned theologians 
understand and can explain them best—that there are mystical and cabal¬ 
istic meanings, known only to adepts, and therefore he must become an 
adept. Shall he trust to his own judgment ? Shall he dare to differ 
from great and learned authorities ? To his plain sense the Scriptures 
may say one thing, but the adepts, who can extract the pure theological 
gold from baser matter, say another. They possess the infallible touch¬ 
stone, by which they can distinguish the genuine ore from the counter¬ 
feit, and shall he question the rectitude of their decision P—What! op¬ 
pose his modern home-spun sense, to their ancient and refined tradi¬ 
tionary lore ! Thus he reasons, and thus instead of exercising his own 
powers of thought, and following the Scripture precepts to “ prove all 
things” and “ in understanding to be a man,” he proves nothing, but 
surrenders his free-born mind to be harnessed and yoked, to be whipped 
and spurred. If lie has already been taught to believe in the ‘"real 
presence,” he will remain quite satisfied that this is the doctrine taught 
in the words “this is my body.” And if he has already acquiesced in 
the assertion, that three may be one, and one three, what proof that the 
Son is the Father, should he demand beyond the declaration, “I and 
my Father are one ? In defiance of all reason and sense, and the de¬ 
monstrative evidence of parallel texts, that unity of purpose, and not 
unity of essence, can be meant, he adheres, with desperate fidelity, to the 
orthodox interpretation, and yet if he had not before heard of that 
doctrine, most assuredly he could never have found it in the Bible. 

We shall be told by some of the advocates of human formulas of 
faith, that the doctrines contained in them, though not directly taught 
in any chapter, or paragraph of the sacred text, may be inferred from 
a number of texts properly strung together //"Yes—this is exactly the 
mode in which so many foolish and extravagant notions have been de¬ 
duced from holy writ. But inferences are not revelations—and it ama¬ 
zes me to think, how r any man assuming to be an honest teacher of 
Christianity, and an expounder of the gospel, would so dishonour his 
own judgment, and tamper with his conscience, as to take inferences 
in place of positive announcements. Can any man be fully persuaded 
in his own mind, that be is justifiable in supposing that a question of 
such magnitude, as whether there be only one God, or three, is left to 
depend on an inference ? Were the Trinity a doctrine of revelation, 
revelation would teach it—yes, would teach it to the poor, to children, 
to babes—and not leave it to be discovered by an intricate process of in¬ 
vestigation, which, after all, could never lead to conviction, many of the 
best reasoners who ever formed a syllagism. 

On the other hand, there are numerous instances of persons coming 
to the study of the Bible with all their early prepossessions matured in 
favour of a creed called orthodox, who, notwithstanding, have been 
obliged to abandon it, as not only untenable by the Scriptures, but in 
direct contradiction to their plainest statements. They have been 
forced, by the irresistible power of truth, to give up, one after another, 
every text which they thought favourable to their cause, till not an 
iota was left for its support, and the whole system has crumbled into 

a 


10 


fragments like the enchanted castle of some wicked wizard of romance, 
at the sound of a true knight’s horn, and vanished away, leaving 

'TheMmple’and sublime doctrine of the Unitarian Christian “To 
ns there is one God, the Father,” is not an inference, hut a positive de¬ 
claration of Holy writ. The passages by which it is corroborated aie 
so numerous, so explicit, and so strong, that is impossible to conUover 
or explain them away, by all the sophistry and clncaneryoftheoio^c 
schools- though it must he admitted that many churches by mam 
tuning what they term a Trinity in Unity ;and W* 
the beauty, the simplicity, and thfe power of the Clinstian doctrine 
contradic/the Scriptures in which they find no simdar egressions 
similar ideas—raise fatal obstacles to the progress of Christianity, and 
in the opinion of the most intelligent Heathens, Jews, and Christians, 
bring on themselves the imputation of P ol y the ' sm . and , Il ri a t ?p (1(> „ th _ f 

The justice of the preceding reflections, occasioned by tne death oi 

the Rajah, Ram Mohun Roy, is proved and illustrated by his history 
to a review of which, in connexion with some of his opinions ° n ® 
of the most interesting questions which lias ever engrossed the thou hts 
of the learned, let me now solicit attention. 1 his is a subject which 
has occupied, and is now occupying, the minds of many of our brethren 
in England and Scotland. The Rajah was a Christian of such intrinsic 
worth, 0 be was so distinguished by his talents, his learning, his virtues 

_by the unprecedented example of an Indian Brahmin becoming a 

genuine Christian,—that he was an object of universal interest; and we 
need not wonder at the panegyrics heaped on his name, or the profound 
regret which has attended his departure. I lament that it is not in my 
power to speak from personal knowledge of this great and good man- 
hut I have heard much of him from friends who frequently enjoyed 
his society and conversation both in Calcutta and London ; and their 
report has been uniformly such as to amply justify all that warmth of 
eulooy which has been pronounced on him by the public Press. The 
preface to his works republished in London 1S24, from the Calcutta 
edition, contains much interesting matter concerning him. It was 
composed by Dr. Thomas Rees, Secretary to the British and Foreign 
Unitarian Society, and as the work has become scarce, being now out 
of print, and known to only a small number of those whom I address, 
I shall give copious extracts from it, accompanied with a few of the 
reflections which the subject may suggest. 


“ Ram Mohun Roy was born about the year 1780, at Bordouan, in the province of 
Bengal. The first elements of his education he received under his paternal roof, 
where he also acquired a knowledge of the Persian language. He was afterwards 
sent to Patna, to learn Arabic ; and here, through the medium of Arabic transla¬ 
tions of Aristotle and Euclid, he studied Logic and Mathematics. When he had 
completed these studies, he went to Calcutta, to learn Sanscrit, the sacred language 
of the Hindoo Scriptures ; the knowledge of which was indispensible to his caste 
and profession as a Brahmin,” “ It was about the year 1804 or 1805, he became 
possessed, by the death of his father, and of an elder and younger brother, of the 
whole family property, which is understood to have been very considerable. He 
now quitted Bordouan, and fixed his residence at Mourshedabad, where his an- 


11 


cestors had chiefly lived. Shortly after his settlement at this place, he commenced 
his literary career, by the publication of a work in the Persian language with a 
preface in Arabic, which he entituled, ‘ Against the Idolatry of all Religions.’ The 
freedom with which he animadverted on their respective systems, gave great um¬ 
brage both to the Mahommedans and Hindoos, and created him so many enemies, 
that he found it necessary to remove to Calcutta, where he again took up his resi¬ 
dence in the year 1814. 

“Two years previously to this period he had begun to study the English lan¬ 
guage, but he did not then apply to it with much ardour or success. Being some 
years subsequently appointed Dewan, or chief native officer in the collection of the 
revenues, and the duties of his office affording him frequent opportunities of 
mixing with English Society, he applied to it with increased attention, and very 
soon qualified himself to speak and write it with considerable facility, correctness 
and elegance. He afterwards studied the Latin, Greek, and Hebrew Languages ; 
of his proficiency in the two last he has given very decisive evidence in the tracts 
which are here published.” 

Here let me observe, liis early studies were an admirable preparative 
for the part, he was afterwards to take in religious controversy. His 
logic and mathematics taught him to reason well, to draw right con¬ 
clusions from their premises, and detect the sophistry of his opponents; 
while by his knowledge both of ancient and modern languages, he was 
eminently qualified to discharge the office of a Biblical critic ; and when 
he entered the polemic arena, to manifest a decided superiority, not 
only in the part which he espoused in the grand question, but in the 
minutiae of verbal criticism. 

“ From his first work ‘Against the Idolatry of all Religions,’ it is evident that he 
had been led at an early period of life to regard with disapprobation the monstrous 
and debasing system of idolatry which was embraced by his countrymen. * * 
Hence he became anxious to reform their creed and their practice, and determined 
to devote his talents and his fortune to this important and honourable under¬ 
taking.” “ My constant reflections,” he writes in the preface to one of his works, 
“ on the inconvenient or rather injurious rites introduced by the peculiar prac¬ 
tice of Hindoo idolatry, which more than any other Pagan worship destroys the 
texture of society ; together with compassion for my countrymen, have compelled 
me to use.every possible effort to awaken them from their dream of error *, and by 
making them acquainted with the Scriptures, enable them to contemplate with true 
devotion, the unity and omnipresence of nature’s God. By taking the path which 
conscience and sincerity direct, I, born a Brahmin, have exposed myself to the 
complainings and reproaches even of some of my relations whose prejudices are 
strong, and whose temporal advantage depends upon the present system. But 
these, however accumulated, I can tranquilly bear, trusting that a day will arrive 
when my humble endeavours will be viewed with justice perhaps acknowledged 
with gratitude. At any rate whatever man may say, I cannot be deprived of this 
consolation : my motives are acceptable to that Being who beholds in secret and 
compensates openly.” 

That these sentiments, and many others of a similar kind which it 
would be tedious to quote on the present occasion, are worthy of a 
mind imbued with the spirit of Christianity, bigotry itself must be 
constrained to admit. Fearless of consequences and listening only to 
the call of duty, he bore his testimony to a momentous truth—and 
suffered the alienation of friends and the persecution of enemies, with 
the piety of a saint, and the courage of a martyr. 

“The liberal views, and the devout and amiable spirit which are displayed in 
these extracts, and are indeed discernible in the whole of the author’s writings, 


12 


may be well thought to have disposed him to a candid examination of the Chris¬ 
tian Revelation. From the perusal of the New Testament in his ‘ long and un¬ 
interrupted researches into religious truth’ he found, he asserts ‘ the doctrines ot 
Christianity more conducive to moral principles and better adapted for the use ot 
rational beings, than any other which had come to his knowledge.’ The doctrine 
of the Trinity, however, which appeared to his mind quite as objectionable as the 
Polytheism of the Hindoos, presented an insuperable obstacle to his conversion to 
Christianity, as he found it professed by those with whom he conversed. -But as 
the system so fully approved itself in other respects, to his reason and his piety, 
his candour would not, on account of this single difficulty, allow him at once to 
reject it as false. As the most likely method of acquiring a correct knowledge 
of its doctrines, he determined upon a careful perusal of the Jewish and Christian 
Scriptures in their original languages. From this undertaking he arose with a 
firm persuasion, that the doctrine of the Trinity was not inculcated in them, and 
that the Christian Religion was true and divine,” 

Great and important conclusion ! the doctrine of the Trinity .is. not 
inculcated in them—and yet the Christian Religion is true and divine ! 
That the learned Brahmin should come to this conclusion, excites as 
little surprise as tobe told that he preferred the monotheism of Mohammed 
to the tritlieism of the Hindoos. “ He had early observed the diversities 
of opinion, existing among the idolators; and that while some exalted 
Bramah, the Creator; others gave the ascendancy to Vishnu, the 
Preserver ; and others again to Siva, the Destroyer. When he came 
to examine the creeds of Christians, he must have been struck by a 
similar diversity of character in the 'persons of their Trinity, and by 
the different degrees of respect or fear in which each is held by different 
denominations. The first person is, to many, an object of awful 
apprehension; the second of supreme love and veneration; while.the 
third is overlooked or disregarded, except when occasionally required 
to complete the triad. If in the second person he should trace any 
similitude to Vishnu, the Preserver, he would see the counterpart of 
Siva, the Destroyer, in the first, especially as he is depicted in certain 
books of Calvinistic Divinity, and in the well known popular hymn of 
Watts which describes him as seated on a "burning throne,” be¬ 
sprinkled with blood. 

“ Having now become upon deliberate and rational conviction a Christian, he 
hastened to communicate to his countrymen such a view of the religion of the 
New Testament as he thought best adapted to impress them with a feeling of its 
excellence, and to imbue them with its pure and amiable spirit. For this purpose 
he compiled the work entituled, ‘ The precepts of Jesus the guide to peace and 
happiness.’ To this work, which consists entirely of extracts from the moral 
discourses of our Lord, he prefixed an ‘ Introduction,’ in which he stated his 
reasons for omitting the doctrines and the historical and miraculous relations which 
accompany them in the writings of the Evangelists. Soon after the publication of 
this tract, there appeared in the ‘ Friend of India,’ a periodical work under the 
direction of the Baptist Missionaries, an article animadverting upon it, which was 
signed ‘a Christian Missionary,’ but was written by the Rev. Mr. Schmidt. To 
this paper Dr. Marshman, the editor of the magazine, appended some ‘ Obser¬ 
vations’ of his own, in which he styled the Compiler of the ‘ Precepts’ an ‘intel¬ 
ligent Heathen-, whose mind is as yet completely opposed to the grand design of the 
Saviour’s becoming incarnate.’ ” 

“ Opposed to the grand design of the Saviour’s becoming incarnate !” 
What could the “ respected Editor,” mean by this P Verily, he evinces 


13 


himself to be altogether ignorant of the “ grand design” of Christianity ; 
while the Compiler of the “ Precepts” not only proved that he under¬ 
stood it well, hut took the most essential mode by which it could be 
promoted. Opposed to the grand design ! No, its greatest opponent 
was the " respected Editor” himself, who by the mysterious dogmas of 
his unscriptural creed, provoked the ridicule and bitter sarcasm of every 
intelligent Hindoo and Moosulman whom he tried to convert, and raised 
prejudices against Christianity which were not to be overcome. The 
Rajah understood the “ grand design” of Christ, better than all the 
Missionaries, and did more for its service than ever their joint labours 
will achieve, until they alter their system, and commence the work of 
conversion by those very “ precepts,” which they hold so cheap, and of 
which they understand so little, but which are indeed the guide, and 
the only true guide to peace and happiness. 

“ These ‘ Observations,’ produced a second pamphlet, entituled * An Appeal to the 
Christian Public in defence of the Precepts of Jesus, by a friend to truth.’ The 
writer is now known to have been Ram Mohun Roy himself. He complains in strong 
terms, of the application to him of the term Heathen as ‘ a violation of truth, charity 
and liberality;* (as he well might) and also controverts some of Dr. Marshman’s 
objections to his compilation and to his reasonings in the introduction. In a 
subsequent number of ‘The Friend of India,’ Dr. Marshman inserted a brief 
reply to this Appeal, ‘ in which he still denied to the author the title of Christian, 
disclaiming, however, all intentions of using the term Heathen in an invidious sense. 

“ In consequence of some farther observations of Dr. Marshman. Ram Mohun Roy 
published ‘A Second Appeal to the Christian Public.’ To this Dr. Marshman printed 
an elaborate answer in the 4th No. of the Quarterly Series of ‘ The iriend of 
India.’ In the month of January, 1823, the author of the ‘Precepts of Jesus’ 
appeared before the public in a third and ‘ Final Appeal’ in defence of that work, 
and in reply to the last answer of Dr. Marshman. Dr. Marshman’s friends 
having collected and printed in England, his papers in this controversy, it was 
thought by many to be demanded by truth and justice that Ram Mohun Roy spamphlets 
should be given to the British public to enable them to form an accurate judgment 
of the merits of both the parties in support of their respective tenets. As there 
appeared no prospect of the work being undertaken by any booksellei, the Uni¬ 
tarian Society were induced to become the publishers.’’ 

Dr. Rees observes that Dr. Marshman, in one instance, has allowed 
his zeal to outrun his knowledge ; and though in general, he writes like 
a scholar and a gentleman, has yet condescended to imitate the conduct 
of some low bigots on this side of the water, in designating the Unita¬ 
rians, by the term of " Socinians,” which he must know, is not correctly 
descriptive of their opinions, and is generally employed as an epithet of 
reproach. 

You will find the preceding statement corroborated, with much addi¬ 
tional interesting matter, in a paper which appeared recently in t e 
Bristol Gazette, and which has been reprinted in some of our journals. 
To that account, give me leave to refer you, as it would be utterly in¬ 
compatible with the limits, and with the object of this discource, to enter 
more minutely into the history of the excellent Rajah. This must be 
the task of some industrious and well qualified biographer. Suffice it 
therefore to say, that influenced by a desire to promote his philanthrope 
views for the benefit of India, by Ins personal influence with the biitish 


u 


legislature, lie arrived at Liverpool in the month of April, 1831—pre¬ 
ceded by a character which excited a deep interest in the public mind, 
andrendered him an object of marked regard. He received numerous con¬ 
gratulatory addresses on his arrival in the British Metropolis—addresses, 
which to him must have been peculiarly gratifying, as evincing that the 
cause to \yhich he was attached, and which he had laboured so zealously to 
promote, had numerous respectable supporters in England. He received 
addresses also from Ireland, particularly from Belfast, and Cork—and a 
Gentleman of this city, was commissioned by the Irish Unitarian 
Society , to invite him" to a public entertainment. It was accordingly 
his intention to pay this country a visit. He seemed to take a deep 
interest in the affairs of Ireland, and I can state on the unquestionable 
authority of a friend, who was frequently in his society in London, that 
in the course of a month after his arrival, he had acquired such an in¬ 
timate knowledge of its statistics, politics, and religion, as might almost 
justify the belief that he had long been directing his exclusive attention 
to those subjects of inquiry. He paid a visit to France, and was 
well received in the French court. He also intended to cross the At¬ 
lantic, and greet his Unitarian Brethren, in the land of Channing and of 
Ware. In London he attended the Unitarian chapel, and was twice 
present at the anniversary of the Unitarian Society; “ but it was his 
system to avoid so far identifying himself with any religious body, as to 
make himself answerable for their acts, and opinions; and he also wished 
to hear preachers of other denominations, who had acquired a just ce¬ 
lebrity. He appears to have most frequented the Church of the Rev. 
Dr. Kenny, (St. Saviour’s, Southwark,) who peculiarly interested him 
by the Christian spirit, and influence of his discourses. In Bristol lie 
attended worship at the Unitarian Chapel, Lewin’s Mead, (of Dr. Carpen¬ 
ter, who wrote the able answer to Dr. Magee’s book on the atonement;) 
and there he had directed his son statedly to attend.” At Stapleton 
Grove, where his son had been passing his vacation, and where the Ra¬ 
jah intended to pass a few weeks, he was seized with a fever, which, not¬ 
withstanding the best medical aid that could be procured, proved fatal, 
and he breathed his last on Friday morning, September 27th. “ His 

son. Rajah Ram Roy, and twb Hindoo servants, with several attached 
friends, who had watched over him from the first day of his illness, 
were with him when he expired. He conversed very little during his 
illness, and was observed to be often engaged in prayer. He told his 
son, and those around him, that he should not recover.” But he was 
prepared for the event, and could look on death, not as the king of 
terrors, but as the angel of God’s kind providence, come to release him 
from earth, and transport him to heaven. Happily he was permitted to 
die in peace, commending his spirit to God, undisturbed by the cant 
of fanatics, and by those frightful images, which they delight to conjure 
up around the bed of ^the dying. 

In reference to his interment the following notice appeared in a Bris¬ 
tol paper. 

“Interment of the late Rajah, Ram Mohun Roy.—T he remains of this 
eminent individual will not be deposited in any of the usual receptacles of the 


15 


dead. It has always been an object of great importance in the view of the Rajah, 
to convince his countrymen that the relinquishment of idol worship, and the abo¬ 
lition of their stuperstitious and cruel rites, might be effected without deviating from 
the principles of their ancient faith, or incurring the loss of Brahminical caste, 
—thus wisely preparing the way for the introduction of Christianity among them. 
It has, therefore, been deemed expedient by the friends who have long been con¬ 
cerned in the management of his affairs, as well as by his son, that his body should 
not be interred in any of our usual cemeteries. There is also room to apprehend 
that his enemies in India might avail themselves of the fact of his being buried 
with Christians, or with Christian rites, to renew their unsuccessful endeavours to 
deprive him of caste, and embarrass his children in their succession to his property. 
Under these peculiar circumstances they have availed themselves of the permission 
given to deposit the honoured remains wfithin the walls of Stapleton Grove, there 
to await any further decision of his family respecting them ; fulfilling, by thus in¬ 
terring them alone, and in an appropriate spot, the desire often expressed by the 
Rajah —* Where he died he would be interred, privately and in silence.’ ” 

The Rajah was a Brahmin by birth, and he died retaining his dis¬ 
tinction. ‘‘After his death, the thread of his caste was seen round 
him passing over his left shoulder, and under his right.” Wherefore, 
may some one ask, when he became a Christian, did he not renounce 
caste, and all Brahminical connexion ? The reason is given in the 
foregoing quotation—because he was a Christian, and wished his coun¬ 
trymen to embrace Christianity. Had he lost caste, his influence would 
have been gone ; and it was no more incompatible with his Christianity to 
retain caste, than with the apostle Paul’s, after his conversion, to conform 
to some parts of the Jewish ritual; and, if necessary, a greater exam¬ 
ple might be adduced in our Saviour, who, though his religion was to 
supersede Judaism, continued as a Jew, to " fulfil all righteousness.” 

The Rajah is described as “ a remarkably stout, well-formed man, 
nearly six feet in height, with a handsome and expressive countenance.” 
His manners were engaging to all, and to females in particular, were 
marked by a suavity, a courtesy and a refinement expressive of the be¬ 
nevolence of his heart—a circumstance the more striking in a native of 
the East, where females are not usually regarded with the same distinc¬ 
tion as in the more cultivated nations of Europe. If in any thing his 
virtues, by excess, might seem verging to a fault, it was in too great 
a facility of concession to the opinions of those with whom he conversed, 
proceeding from reluctance to disturb their self-complacency. In an 
article on Ram Mohun, in the Asiatic Journal for Nov. 1833, it is stated 
that 

“ In the East, there are modes of conveying a civil negative by an affirmative.— 
He was indeed by no means deficient in the firmness requisite to deal with an ad¬ 
versary who defied him to the arena of argument, in which his great resources of 
memory and observation, his vigor and quickness of mind, his logical acuteness 
with no small share of wit, commonly brought him off victorious.” 

His Bristol biographer says, 

“ That disposition to acquiescence, which eastern politeness requires, and which 
his own kindness of heart contributed to strengthen, was known to place him in 
circumstances, and lead him to expressions, which made his sincerity questioned. 
But, where he w r as best and fully known, the simplicity, candour, explicitness, and 
openness of his mind, were striking and acknowledged ; and from these, together 
with his profound acquirements, his extensive information, his quick discrimination 
of character, his delicacy and honorable sentiments, his benevolent hopes and pur- 


16 


noses for human welfare, his benignant concern for the comfort and happiness of 
all around him, his affectionateness and humility of disposition, his gentleness an 
quick sensibility, there was a charm in his presence and conyersationwhclunade 
one feel love for him as well as high respect. It was impossib e> to be' ^ uch J . 
him in the narrow circle of private life, without entertaining attachment to him , 
or without feelings approaching to reverence, for the greatness of ms endowments, 
and the way in whichhe had devoted them to thewelfare of his for 

the high excellencies of his character, for the purity and refinement o^ his senti- 
ments and for the earnest and elevated piety of his spirit. Those who had the 
best opportunities of knowing him, say that the perusal of the S^iptures was his 
constant practice ; and that his devotion was habitual-mamfested by stated prayer, 
and by a frequent absorbedness of soul, the external expression of which lett no 
room for doubt as to the direction and object of it. . 

To this I can add from other sources, that his morals were characterized 
by spotless purity and innocence, insomuch that he has been seen, by 
the expression of his countenance, to manifest the deepest horror, on 
discovering that certain persons into whose society he was thrown, were 
tainted by the commission of some offences against Christian morality, 
which among the general mass of Christians, are regarded as venial, or 

involving but a very small degree of criminality. . 

Of the character of the excellent Rajah, intellectual, moial, leligious, 
there seems to be only one opinion among all those whose opinion mer¬ 
its consideration. As for what may be thought or said of him by those, 
and such no doubt there are, who because he could not embrace their 
peculiar doctrines, would still denominate him a heathen, it is unwoitny 
of a moment’s notice. Would that but one little shred of his Christianity 
were shared among them, it would make them better Christians, than ever 
they are likely to become with their ignorant, and malevolent bigotry ! 
We have the testimony, not only of friends to his religious views, but 
of some who were opposed to them, that he was pious, and good, and 
learned,and wise, and patriotic, and generous, and disinterested. In fact, 
I cannot at this moment, recollect the name of any individual, since the 
days of the apostles, that has so preeminent a claim to the title of Chris¬ 
tian. D’Acosta, the editor of a journal at Calcutta—the Abbe Gregoire 
« through whom he became extensively known, and highly appreciated 
in France”—Lieut. Col. Fitzclarence, now the Earl of Munsler, who 
knew him well—all speak in terms of high panegyric, of his talents, his 
learning, his intellectual and moral endowments, his logical powers of 
reasoning, his philanthropy, disinterestedness, and pecuniary sacrifices 
in the cause of virtue and truth. The Editor of the Indian Gazette, a 
journal devoted to the constituted authorities, speaking of the controversy 
arising out of “ The Precepts of Jesus,” says that “whatever other effects 
it may have caused, it still further exhibited the acuteness of his mind, 
the logical power of his intellect, and the unrivalled good temper, with 
which he could argue,—it roused up a most gigantic combatant in the 
theological field ; a combatant, who we are constrained to say, has not 
yet met with his match here!” Think of this being affirmed within hear¬ 
ing of Dr. Marshman, by the Editor of “ a journal devoted to the con¬ 
stituted authorities!” Verily the truth is great, and it must prevail. 
Yes, and the antagonists of the Rajah knew this, and they dreaded this, 
and they acted over again, as nearly as they could, the part of the 


17 


enemies of Christianity to its first promulgators. They did not, indeed, 
expel him from their synagogue, hut they called him reproachful names, 
and would have imposed silence on him, and prevented him from speak¬ 
ing to the world, through the press, that great organ of the world’s re¬ 
generation. His first and second Appeal had been printed at the Bap¬ 
tist Missionary press—but when they found him proving himself to be 
a champion invincible and triumphant, with a mean and dastardly dread 
of the result, they refused him the farther use of their printing materials. 
But he was not thus to be baffled. With a zeal and perseverance 
worthy of all praise, and at considerable expense, he purchased types, 
employed printers, and commenced an independent printing office, for 
his tc Final Appeal.” 

The accession of such a convert as the Rajah to the truth of Christianity, 
should, we might suppose, be hailed w ith exultation by all its friends, 
and especially by those employed in Missionary labours, though his 
opinions did not altogether harmonize with theirs. But no, such is the 
spirit of bigotry—such the effect of entertaining narrow views of Chris¬ 
tianity, and making it consist, not in “ meat and drink indeed, but 
in something still worse, in the belief of doctrines, which shock reason, 
and impeach the justice and mercy of the Father of all—that it would 
rather such converts as he, had remained still immersed in the idolatries, 
and abominations, from which he had escaped ! That a Brahmin of such 
high character, so distinguished for strong intellectual powers.—for supe¬ 
rior mental cultivation—for such patient and persevering industry in 
the study of languages to aid him in the search after truth—-that such 
a man should strip off the prejudices of education, should renounce 
the popular superstitions of his country, under the severe penalty of in¬ 
curring the hostility of his relatives and friends, and at the no small 
risk of losing his paternal property, and most dreadful of all, of losing 
caste —which, as you well know 7 , is to the Hindoo, a grievance moie 
terrible than excommunication in the Roman Catholic Church that 
such a man, under such circumstances, should come fonvard to avow his 
belief in Christianity at all, ought surely to be a subject of rejoicing to 
every one who feels a real interest in the extension of the Saviour s king¬ 
dom. By what authority, or on what grounds, did Marshman, or any 
of his fraternity, refuse the name of Christian to the Rajah ? To what 
standard different from that erected by the apostles, do they presume 
to ask conformity ? When Philip baptized the ^Ethiopian officer of the 
court of Candace, did he require a profession of belief in any such te¬ 
nets, as those held by Marshman ? When that officer seeing water by 
the way side, said, “ What doth hinder me to be baptized ?’ Philip re¬ 
plied, « If thou believest with all thine heart, thou mayest/’ And he an¬ 
swered and said, “ I believe that Jesus Christ is the Son of God.’ This 
was deemed quite enough, by an inspired apostle. “ He accordingly com¬ 
manded the chariot to stand still, and they went down both into the 
water—and he baptized him,” Acts viii. 36, 38. That simple confession, 
I repeat, was sufficient for an apostle to admit an ^Ethiopian to the 
rights and privileges of Christianity. Wherefore should the terms 
Of admission to the same privileges, be more restricted loan Indian 

c 


18 


Brahmin—a Brahmin too, whose knowledge of the gospel, and whose 
pretensions to the Christian name, it may be fairly presumed, were lar 
superior to those of the ^Ethiopian, and infinitely beyond those of his 
Trinitarian opponents ? But such is ever the ignorant and intolerant 
presumption of bigots, with their tests, and their “ shibboleths, an 
their assumed infallibility ! They “ take away the key of knowledge - 
they enter not in themselves, and them that were entering they hinder. 
Well did the Rajah shew that they deviated widely from the example 
of him w hom they called Master—by reminding them of Christ s rebuke 
of John for a similar act of uncharitableness. “ We forbad him,, said 
the disciple, “ because he followeth not us.” “Forbid him not, said 
Jesus, “ for he that is not against us, is on our part. Mark ix. 4 . 
“ The compiler of the precepts, having obviously in view, at least one 
object in common with the Reviewer and Editor, that of procuring le- 
spect for the precepts of Christ, might have reasonably expected more 
charity from professed teachers of his doctrines.” '1 hus thought and 
thus wrote the learned convert. But he had yet to learn “ what spirit 
they were of,” and in how little estimation they held any precept in 
comparison of profession of faith in some of their own stupid dogmas. 
It is a small compliment to the Rajah to say, that he not only knew the 
genius and spirit of Christianity, but that he practised its duties, and 
rendered far more essential service to its cause, than any, or all of those 
whose sophistry his Scriptural arguments, in the fair field of contro¬ 
versy, crushed and annihilated.—In selecting and publishing the “ Ire- 
cepts of Jesus,” he manifested his knowledge of human nature, and par¬ 
ticularly the nature and disposition of his own countrymen, and thus 
also he manifested no small degree of wisdom in preparing the way for 
the admission of every other part of Christianity. Yes—he acted wisely 
in not shocking the prejudices of his countrymen—in not proposing to 
them any doctrine which they were not qualified to receive, not doubting 
hut that the most simple and intelligible points being once admitted, 
those which are abstruse or difficult, would in due time be admitted also. 
He gave them such milk, as Paul gave his infant converts, and not 
strong meat, which they were unable to digest. These are wise principles, 
which, I rejoice to say, are received and acted on by the Board of Edu¬ 
cation, in this Island—and acted on most successfully, though opposed in 
every variety of form, which can be assumed by misrepresentation, 
falsehood, and the agonized hypocrisy of a crest-fallen, disappointed, 
and now expiring faction. The Saviour himself acted on this principle. 
Mark, the evangelist, informs us, that “ he spake the word unto the peo¬ 
ple, as they were able to hear it.” iv. 33. And in John xvi. 12, he says, 
“ I have many things to say unto you, hut ye cannot bear them now.” 
The soil must be prepared, or the seed will be scattered in vain, and the 
husbandman’s labour will perish. The Rajah saw the folly of proposing 
for the adoption of his countrymen, those tenets which have been a 
subject of perpetual dispute among Christians. What possible advan¬ 
tage could the Hindoo derive from those favourite questions of divines, 
the very terms of which, admit of no definite or intelligible meaning ? 
As for Trinities, and incarnations, he had enough of them in the reli- 


19 


gion of liis own country, and was not likely to fevour the importation 
of articles with which the market was already overstocked. 


“ For these reasons,” says the Rajah, “ I decline entering into any discussion on 
those points, and confine my attention, at present, to the task of laying before my 
fellow creatures the words of Christ , with a translation from the English into 
Sungskrit and the language of Bengal. I feel persuaded that by separating from 
the other matters contained in the New Testament, the moral precepts found in 
that book, these will be more likely to produce the desirable effect of improving the 
hearts and minds of men of different persuasions and degrees of understanding. 
* * * * * Moral doctrines tending evidently to the maintenance of the peace 

and harmony of mankind at large, are beyond the reach of metaphysical perversion, 
and intelligible alike to the learned and to the unlearned. This simple code of 
religion and morality is so admirably calculated to elevate men’s ideas to high and 
liberal notions of one God, who has equally subjected all living creatures, without 
distinction of caste, rank, or wealth, to change, disappointment, pain and death, 
and has equally admitted all to be partakers of the bountiful mercies which he has 
lavished over nature, and is also so well fitted to regulate the conduct of the human 
race in the discharge of their various duties to God, to themselves, and to society, 
that I cannot but hope the best effects from its promulgation in the present form.” 
Introduction, pp. xxvii. xxviii. 


Thus did the Indian Rajah teach the Christian Missionaries a most 
useful lesson, by which they must profit, unless they are incapable of 
learning, and steeled against conviction. He taught them that Chris¬ 
tianity is not a crude concoction of human opinions—a compilation of 
creeds and articles, gathered out of the records of the dark ages—a book 
of conundrums, enigmas, and contradictions ; but a practical rule of life, 
which can be felt and understood. He told them that the great barriers to 
the Christian religion, are the irrational and unscriptural doctrines advo¬ 
cated by its Missionaries ; and that if they hope for success, they must 
change their plan, and have recourse to reason and common sense.—It is de¬ 
voutly to be wished that some of our popular declaimers at home, would 
condescend to take a lesson from the Rajah, and if they really feel the 
desire which they profess to promote Christianity, sometimes expatiate 
on the words of Christ, and give the people a little practical instruction, 
in place of the vapoury rodomontade, with which they make their pul¬ 
pits twang. 

The learned Indian went, like the well known “ Irish Gentleman/’ in 
search of a religion ; but how different was the result! The one sought 
it in the dark and ponderous tomes of the Fathers—in the mouldy re¬ 
cords of general councils—in monkish legends, and the collectanea of 
Priestcraft:—the other, in the page of nature and the volume of reve¬ 
lation. The one depended on human authority, the other on the oracles 
of the living God. The one followed the " faithless phantom” of tra¬ 
dition—the other fixed his gaze on the " sun of righteousness.” The 
“ Irish Gentleman’’ went, as he was led, hoodwinked, up the theological 
stream, where it ran dark and feculent, and never reached the fountain 
head. The Indian sprang boldly forward, in defiance of the clamours ot 
bigotry, and drank the living waters as they flowed from the stricken 
rock. The former found a religion which invested the mortal head of 
her Church with infallibility—a man with the attributes of God—exacted 
blind submission to ecclesiastical authority, with prostration of the un- 


20 


derstanclin", with distrust of the evidence of the senses; and tang' 1 * 
Transubstantiation, the Trinity, and the worship of Mary the mot le 
of God 1 The latter found a religion which takes her stand, not on tlie 
decrees of councils which are often contradictory, on the opinions ot 
men which are always fluctuating, on the records of tradition which are 
always uncertain, hut on the word of God, which is the same jest 
day, to-day, and forever;” on those positive announcements of holy 
writ, which no artifice can disguise, nor any sophistry explain away. 
a religion which he recognized as the offspring of heaven, which taught 
him, as we have seen, that God is one, that God is love—that man is 
accountable, that to obey God and keep his commandments is the 
duty, the happiness, the chief end of man; a religion w 11c 1 en ig i 
the mind and purifies the heart, elevates the thoughts from earth to hea¬ 
ven, and while it stimulates to run the high career of virtue, opens to 
the enraptured gaze bright visions of bliss and glory; blooming as 

Paradise, durable as eternity. t . ' . i c • 

Such was the learned Indian’s high veneration for the sacred Scrip¬ 
tures, that be refused to receive any doctrine, as a doctrine of religion 
which they have not revealed. He gave the decrees of Councils and 
Fathers to the winds, and taking the word of God as his only true guide 
and instructor, asserted with it, the divine unity, m opposition to ail 
Tritheism and Polytheism. 


“ It is my reverence for Christianity” says he, in his Second Appeal (p. 304) and 
for the author of this religion, that has induced me to endeavour to vindicate it 
from the charge of Polytheism, as far as my limited capacity and knowledge extend. 
It is indeed mortifying to my feelings, to find a religion that from its sublime doc¬ 
trines and pure morality should he respected above all other systems, reduced almost 
to a level with Hindoo theology, merely hy human creeds and prejudices ; and from 
this cause brought to a comparison with the Paganism of ancient Greece, which 
while it included a plurality of Gods, yet maintained that Gto$ Iff ui or * God is 
one,’ and that their numerous divine persons were all comprehended in that one 
Deity/* 

“Having derived mv own opinions on this subject entirely from the Scriptures 
themselves* I may perhaps be excused for the confidence with which I maintain 
them against those of so great a majority, who appeal to the same authority foi 
theirs ; inasmuch as I attribute the different views, not to any inferiority of judgment 
compared with my own limited ability, but to the powerful effect of early religious 
impressions ; for when these are deep, reason is seldom allowed its natural scope 
in examining them to the bottom. Were it a practice among Christians to study 
first the books of the Old Testament as found arranged in order, and to acquire a 
knowledge of the true force of scriptural phrases and expressions, without attend¬ 
ing to interpretations given by any sect; and then to study the New Testament, 
comparing the one with the other, Christianity would not any longer be liable to be 
encroached on by human opinions.” (304, 305) 

Again he observes in his Final Appeal, “The doctrine of the Trinity appears to me 
bo obviously unscriptural, that I am pretty sure, from my own experience and that 
of others, that no one possessed of merely common sense, will fail to find its un- 
scripturality, after a methodical stxidy of the Old and New Testaments, unless 
previously impressed in the early part of his life with creeds and forms of speech 
preparing the way to that doctrine.” 


The Rajali attributes that prevalence of belief in the Trinity, which 
exists in Christendom, to the same causes as those which perpetuate and 
establish Hindooism in the East,—the force of early impressions. 

“ The minds of youths, and even infants, being once thoroughly impressed with 
the name of the Trinity in Unity and Unity in Trinity, long before they can think 
for themselves, must be always inclined, even after their reason has become matured, 
to interpret the sacred books, even those texts which are evidently inconsistent with 
this doctrine, in a manner favourable to their prepossessed opinion, whether their 
study be continued for three, or thirty, or twice thirty years. Could Hindooism 
continue after the present generation, or bear the studious examination of a single 
year, if the belief of their idols being endued with animation, were not carefully 
impressed on the young before they come to years of understanding?” (355.) 

Having in another place noticed some facts in Mosheim, and shewn 
how some nominal converts to Christianity, came to pass a decree, con¬ 
stituting Christ one of the persons of the Godhead, he says, 

“ These facts coincide entirely with my own firm persuasion of the impossibility, 
that a doctrine so inconsistent with the evidence of the senses as that of three persons 
in one being, should ever gain the sincere assent of any one, into whose mind it has 
not been instilled in early education. Early impressions alone can induce a Chris¬ 
tian to believe that three are one and one is three ; just as by the same means a 
Hindoo is made to believe that millions are one, and one is millions ; and to imagine 
that an inanimate idol is a living substance, and capable of assuming various forms. 
As I have sought to attain the truths of Christianity from the words of the author 
of this religion, and from the undisputed instructions of his holy apostles, and not 
from a parent or tutor, I cannot help refusing my assent to any doctrine which I do 
not find scriptural.” 

Noble, magnanimous declaration ! Would that those who pride 
themselves on their exclusive right to the name of Christian, were to 
profit by this example ! 

Well did the Rajah understand from his own observation and expe¬ 
rience, the strongly marked and almost indelible colour of first im¬ 
pressions. 

“ The vessel, well 

With liquor seasoned, long retains the smell.”* 

He knew, as Wordsworth expresses it, that “ The child is father to 
the man,” or, as Dryden amplifies the thought— 


* The “ Irish Gentleman” has beautifully expressed the sentiment of the Latin 
poet, thus 

You may break, you may ruin the vase as you willy 

But the scent of the roses will hang round it still. 

And not the scent of roses only, as the “Irish Gentleman’s” own experience can 
attest, but the scent of whatever it is first imbued withal— quo recens est imbuta — 
the putrescence of idolatry, as well as the fragrance of the incense which ascends to 
heaven.—Even religious truth, when admitted into minds which have been early and 
deeply impregnated with superstition, seems to lose its freshness, and imbibe the 
smell of the casket in which it is lodged. 

Sincerum nisi est vas quodcunque infundis acescit .— Hor. 

The Epicurean poet understood this— 

Intellect , ibi vitium vas efficere ipsum 

Omniaque illius y&tio corrumpier intus. — Lucr. vi. 16, 17. 



tl By education most have been misled ; 

So they believe because they were so bred ; 

The Priest continues what the Nurse began, 

And thus the child imposes on the man.” 

But early impressions are not the only source of an erroneous belief. 
A “golden image” erected by royal hands, and surrounded with 
« a ll hinds of music,” will never lack worshippers. There are other 
Goddesses beside the great Diana, who have their Demetrius to excite 
an uproar against the friends of genuine Christianity. Wherever there 
are fashion and popularity, and the smiles of the fair, with their silver 
shrines, and academical honours, and Church preferments, and places ot 
dignity and emolument; all inviting to the adoption and profession of 
error • error will assuredly be adopted and professed. Naked truth, 
thouo-h beautiful and captivating to the heart and mind of those who 
dare°to love her for herself alone, will have small chance of being chosen 
by the selfish and dastardly time-serving idolater of the world, in pre¬ 
ference to falsehood, in all her distortion and monstrosity, if clad m er¬ 
mine and brocade, and rolled in a coach and six. But were truth and 
error to come fairly into the arena with no extraneous appendages, we 
should see the former claiming the victory amidst universal acclamations, 
without even the appearance of a skirmish. This, however, would be 
a small triumph. She must and she will, one day, prevail over all pre¬ 
judice, prepossession, worldly interest, intolerance, bigotry, superstition, 
and idolatry. For Christ “ must reign, till he hath put all enemies 
under his feet.” “ Then cometh the end, when he shall have delivered 
up the kingdom to God, even the Father;” “that God may be all in 

Having, during the progress of this discourse, been under the painful 
necessity of animadverting on the illiberality of some of the Rajah’s oppo¬ 
nents, it is with no small satisfaction that I turn to the agreeable task of 
shewing, that his character and views were highly appreciated, not only 
by that denomination of Christians, who claim him as their own, but by 
liberal and enlightened members of other denominaiions. A striking 
instance of this occurs in the dedication to him of a Sermon, entitled, 
ft Charity, the greatest of the Christian graces,” by the Rev. Richard 
Warner, Rector of Great Chalfield, Wilts. (1832.) The Letter dedica¬ 
tory runs thus,— 

“ Rajah! 

“ Allow me to introduce the following Sermon to the notice of the Public, under 
the auspices of your t respected and respectable name.’ 

“ The epithets are appropriate : not so much on account of the condition, fortune, 
or talent, (distinguished as they may be) of the person to whom they are applied; 
as for the deep interest which he takes in the happiness of his fellow creatures ; 
and for the labours in which he exercises himself, for the diffusion of the light of 
Christianity, and the promotion of Evangelical Love, among an hundred 
millions of his countrymen ; immersed in spiritual darkness, or drunken with in¬ 
tolerant superstition l 

“ Rajah! never shall I forget the long and profoundly interesting conversation, 
which passed between us a few days ago, on subjects the most important to the 
comfort and peace of mankind here, and their felicity hereafter—nor will the noble 
declaration fade from my recollection—that—‘ you were not only ready to sacrifice 


23 


station, property, and even life itself, to the advancement of a religion, which (in 
its genuine purity and simplicity) proved its descent from the God of Love, by its 
direct tendency to render maukind happy, in both a present and a future world— 
but that you should consider the abstaining from such a course, as the non-perfor¬ 
mance of one of the highest duties, imposed upon rational, social, and accountable 
man !’ 

“ Rajah ! * a door’ of the most extensive usefulness is 4 opened’ to you by Divine 
Providence, made virtute esto. Go on as you have begun ! and may God pros¬ 
per your benevolent endeavours to spread through the fairest, but most benighted 
portion of the earth’s surface, the knowledge of Christ and the practice 
of Christian Charity i 

“I am, Rajah, 

“ Your friend and brother in Christ, 

11 Richard Warner.” 

This, I doubt not, you will affirm to be a truly Christian letter, as 
worthy of its writer as of him to whom it is addressed. Such senti¬ 
ments, from a Rector of the Church of England, is a sign of the 
approach of favourable times, of “ times of restitution” to the know¬ 
ledge and the worship of the only living and true God. On the sure 
word of prophecy we found our belief, that the time is approaching 
when “ all nations whom Jehovah hath made, shall come and worship 
before thee, O Lord, and shall glorify thy name. For thou art great, 
and doest wondrous things ; thou art God alone.” “ They shall come 
from the east, and from the west, and from the north, and from the 
south, and shall sit down in the kingdom of God.” We may wish to 
see that day at hand, and we should do all in our power to expedite its 
approach. But let us remember that great mental changes are seldom 
instantaneous. Religious as well as political revolutions are the work of 
time; and though, in this country, many strenuous efforts have been 
made to impede the progress of improvement, and though the spirit of 
Antichrist has wrought with great industry, and not without some suc¬ 
cess, among the little Popes and Cardinals of the Synod of Ulster, there 
are still some minds in that reverend assembly, which are ashamed of 
their degradation, and impatient of the muzzle and the yoke which 
were strapped upon them during a reign of terror. Let us hope and 
pray that they will assume courage, to come out of the house of bond¬ 
age, and vindicate their rights as Christian men. Every where else the 
human mind is advancing :—will they alone continue retrograde ? Every 
where else the principles of religious liberty, of which " the Reformers” 
had very imperfect notions, are now beginning to be well understood. It 
is notyet three centuries since Servetus was burned for holding Arian tenets. 
This day is exactly the 280th anniversary, since that atrocity was per¬ 
petrated by the “ reformer,” as he is called, of Geneva—but of whom 
the arch deformcr of Christianity, would he a more appropriate title. 
How much has knowledge advanced since that time; and how much 
has the power of persecution been curtailed ? Instead of kindling Smith- 
field fires, she can only threaten another fire, over which she has, happily, 
still less controul; and she must now be contented with such weapons 
as calumny and vituperation, instead of thumb-screivs , boots, fair maidens. 


24 


and other instruments of torture. It was only yesterday, I might almost 
say, since a statute was repealed, that might have punished by fine and 
imprisonment, the expression of those great evangelical truths, which 
you have this day heard advocated—that inflicted on the man who stood 
in the very pulpit from which you are now addressed, on the learned 
and virtuous Emlyn,—a sentence which lies a dark and heavy blot, 
on the religious history of this land. How would it rejoice his spirit 
to hear that those great truths for which “ he suffered hardships, as a 
good soldier of Jesus Christ,” are now boldly avowed by thousands of 
the most virtuous and intelligent of our species P Theologians, from 
attachment to early hereditary notions, and various other causes, may 
labour as much as they please, to bolster up the doctrine of a Triune 
God, and an Incarnate God—but all their efforts will prove unavailing. 
Nature, reason, philosophy, scripture, all protest against the monstrous 
corruption—and though it may obtain credence in the same way as a 
belief in Transubstantiation, it is equally unfounded and must come to 
an end. Whereas belief in the simple unity of the Most High, is by 
the indomitable power of truth, forcing itself daily on the minds of many 
whose early prejudices were all opposed to its reception. Before this 
belief all false systems of divinity, whether of Rome, of Geneva, or 
of England, must fall prostrate, as Dagon before the ark of Jehovah, 
and leave not a stump behind. The illustrious Rajah is among the 
first and choicest fruits of Indian conversion—and his conversion is re¬ 
markable in this, that it was effected, in opposition to difficulties and 
discouragements, which to any mind of ordinary stamp, must have 
proved insuperable, solely by his superior knowledge of Scripture, com¬ 
bined with an invincible love of truth. It is well known that Mr. Wil¬ 
liam Adam, a Baptist Missionary of Serampore, who endeavoured to 
make him a convert to orthodoxy, concluded his task by acknowledging 
himself a convert to the true evangelical opinions of the Rajah ! By 
him has the great, the everlasting truth, “ Jehovah our God is one,” 
been proclaimed to the nations of the East.—It has been attested to those 
of the West by his appearance among them, by his character, by his 
writings. May his great and good example be followed by thousands 
and millions of his countrymen—and may we lend our strenuous efforts 
to promote a cause, which has for its objects the glory of God, the ho¬ 
nour of Christ, and the felicity of man. Amen. 



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